I happened across this text, by Tsongkhapa where he praises the view of the Great Perfection and he says that this with the practice of the Six Yogas of Naropa is the supreme way to proceed. It is a very interesting text!

It's unlikely that Tsongkhapa was referring to Dzogchen as he never taught Dzogchen. There may be many meanings to the term 'Great Perfection'. Tsongkhapa says 'Great perfection, the extraordinary instruction of the Tantra', so Great Perfection may refer to the practice of Generation and Completion Stage.

Later, Vajrapani says:

"The Great Perfection is an exalted view, and also the elucidation of the view by Masters Nagarjuna and Chandrakirti is without error. It is impossible to generate transcendent insight without relying on them.

In this context, 'Great Perfection' may refer to the Perfection of Wisdom, the view of the ultimate nature of phenomena, especially as expounded by Nagarjuna and Chandrakirti which nowadays is referred to as the Madhyamika Prasangika view, so there are many different interpretations possible. Has anyone received a commentary on this text? that's the clincher.

There are some indications that TsongKhapa did, in fact, teach Dzokchen, though not publically.

As for this particular text, it was written by TsongKhapa's Dzokchen Master, Namkha Gyaltsen, also known as Lodrak Drupchen Lekyi Dorje. It was written in response to questions posed by TsongKhapa. It definitely refers to Dzokchen, or Great Perfection--this can be inferred in the text, where it enumerates the three systems of of Mahamudra, Dzokchen, and Madhyamika.

"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,It is realized through the blessing grace of the Guru and fortunate Karmic potential.Like this, mistaken ideas of discriminating wisdom are clarified."

May any merit generated by on-line discussionBe dedicated to the Ultimate Benefit of All Sentient Beings.

It seems to me that he is referring to the view of the great perfection as it is commonly understood amongst Nyingma and Kagyu circles... At the beginning of the text we find reference to the adi-Buddha Samatabhadra.. and his consort Samantabhadri ""Karmavajra! Bring these esoteric words of mine to the ear of Matibhadrashri! It is theintimation of Father Samantabhadra, the heart's message of Mother Samantabhadri - thisesoteric speech of mine, I Vajradhara! To achieve the great supreme medicine, theuttermost pinnacle of all vehicles, seek out the clear light of the mind itself!"

That is Vajradhara is questioning them in response to inquiry into the ultimate clear-light mind.

This is also very similiar to Dzogchen ideas...

"The Lord of the Esoteric said, "Karmavajra! This emptiness, the actuality of awareness, is not contrived by anyone,has no cause, no condition, but has been there from before the very beginning. It has noinfraction or observance, it cannot be focussed on or mistaken - it is Buddhahood in therealm of primal perfection. Likewise, this natural clear light is effortlessly indivisiblefrom beginningless emptiness. Its exercise is ceaseless compassion. Whatever ariseskacks intrinsically real status, so you must understand all three as the great integration,Buddhahood in indivisibility"

Also critical of a mere intellectual approach.."partiality.

•First, the pitfall of view itself : the yogi in this esoteric Tantric system prefers naked direct perception to the view generally taught, accepted as emptiness devoid ofextremes. But there is no difference between those two if the ultimate is realized. If itis not realized, then the general view is a verbal view held in the analytic mind anddoes not hit upon the actual import; it is an erroneous view. Not trusting in the viewwhich is direct perception, but placing confidence in the verbal, analytic view, onethinks that there is nothing to aim at, and that freedom from extremes is inactivity

"Here it is to be stated that in general there are many forms of correct interpretation ofthe Great Adepts' deeds and instructions. Likewise, among the revelations of this HolyMaster, in the context of the view there are three different systems of interpretation: oneaccording to the Great Seal; one according to the Great Central Way; and one accordingto the Great Perfection. Each has a definite intention according to the (needs of) thedisciples. Especially, this Supremely Healing Nectar is the best instruction given toMaster Tsong Khapa himself. Even the Dakinis said "The Supremely Healing Nectar is"

the Supreme Medicine." And Tsong Khapa himself said that "The secret speech of Holy Vajrapani, free of faults of excess, omission, and error - that is the Supremely Healing Nectar." He often praised it in this way.

If it doesn't mean Dzogchen--as a supreme path usually practiced in Nyingma, the text would look very strange, comparing two known terms and one new undefined term which no one knows what it really means.It can only be reasonable when it means (nyingma) dzogchen path.

Dzogchen masters do not look down upon Nagajurna/chandrakirti's view; it's explained in Ju Minpham's works. Many masters have indicated that they are actually not two unrelated views.

Tsongkhapa himself shows how a great master is always open-minded to dharma.

The very reason Je Rinpoche was a revolutionary figure in the world of Tibetan Buddhism is that he studied and integrated the teachings from the already extant lineages, including the Nyingma/Dzogchen. Its too bad so many have abandoned his spirit of diversity and non-sectarian exploration.

Nangwa wrote:The very reason Je Rinpoche was a revolutionary figure in the world of Tibetan Buddhism is that he studied and integrated the teachings from the already extant lineages, including the Nyingma/Dzogchen. Its too bad so many have abandoned his spirit of diversity and non-sectarian exploration.

That's sad indeed.

/magnus

We are all here to help each other go through this, whatever it is.~Kurt Vonnegut

"To reject practice by saying, 'it is conceptual!' is the path of fools. A tendency of the inexperienced and something to be avoided."- Longchenpa

"Even though you have recognized your essence, if you do not get accustomed to it,You will be carried away by the enemy of thoughts, like a small child in a battle field.So long as you are not free from the limitations of accepting and rejecting,That long will you not recognize the view of the innermost secret heart-essence."

narraboth wrote:Dzogchen masters do not look down upon Nagajurna/chandrakirti's view; it's explained in Ju Minpham's works. Many masters have indicated that they are actually not two unrelated views.

Ju Mipham sided with Gorampa and interpreted Nagarjuna and Chandrakirti's works incorrectly. For Dzogchen to work, it would have to be based on the correct interpretation of Nagarjuna and Chandrakirti as explained by Shantideva, Atisha and Je Tsongkhapa.

"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,It is realized through the blessing grace of the Guru and fortunate Karmic potential.Like this, mistaken ideas of discriminating wisdom are clarified."

May any merit generated by on-line discussionBe dedicated to the Ultimate Benefit of All Sentient Beings.

I'd say that for Dzogchen to work it should be based on non-conceptual wisdom. Mipham, Tsongkhapa, Gorampa, Nagarjuna - these great teachers gave conceptual methods, which is all right as far as they are applied.

1Myriad dharmas are only mind. Mind is unobtainable. What is there to seek?2If the Buddha-Nature is seen,there will be no seeing of a nature in any thing.3Neither cultivation nor seated meditation —this is the pure Chan of Tathagata.4With sudden enlightenment to Tathagata Chan,the six paramitas and myriad meansare complete within that essence.

Well...Ju Mipham, certainly, and I believe Gorampa as well, did not obviate Nonconceptual wisdom. I don't believe Tsong Khapa did either. But I think it is Tsong Khapa and his followers alone who claimed that Ultimate Realization can be an object of knowledge to a conceptual mind.

"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,It is realized through the blessing grace of the Guru and fortunate Karmic potential.Like this, mistaken ideas of discriminating wisdom are clarified."

May any merit generated by on-line discussionBe dedicated to the Ultimate Benefit of All Sentient Beings.

conebeckham wrote:Well...Ju Mipham, certainly, and I believe Gorampa as well, did not obviate Nonconceptual wisdom. I don't believe Tsong Khapa did either. But I think it is Tsong Khapa and his followers alone who claimed that Ultimate Realization can be an object of knowledge to a conceptual mind.

conebeckham,

Yes, the ultimate realization can be an object of knowledge to a conceptual mind, and that's how it has to start. It begins with inferential cognition but later it becomes direct, non-conceptual wisdom through familiarity, so there's no contradiction.

Since [true reality] is without discursiveness, it is peace. Since it is peace, it is the sphere of nonconceptual wisdom. Since it is the sphere of nonconceptual wisdom, it cannot be known through something else. Since words do not apply to that which cannot be known through something other [than this wisdom], the very nature of true reality is perfectly beyond the superimpositions of words.

Chandrakirti says:

Views do not exist, something to be meditated on does not exist,Conduct does not exist, and results do not exist:The actuality of this is what is to be cultivated.Let this mind free from thoughts rest in its own peace.

Without identifying something, without being distracted,Without characteristics, and luminous— thus meditate.

And also, from the Prasannapada:

The ultimate is not known due to something other. It is peace. It is what the noble ones are aware of as that which is to be personally experienced [by them]. . . . This is not consciousness.

"Absolute Truth is not an object of analytical discourse or great discriminating wisdom,It is realized through the blessing grace of the Guru and fortunate Karmic potential.Like this, mistaken ideas of discriminating wisdom are clarified."

May any merit generated by on-line discussionBe dedicated to the Ultimate Benefit of All Sentient Beings.

narraboth wrote:Dzogchen masters do not look down upon Nagajurna/chandrakirti's view; it's explained in Ju Minpham's works. Many masters have indicated that they are actually not two unrelated views.

Ju Mipham sided with Gorampa and interpreted Nagarjuna and Chandrakirti's works incorrectly. For Dzogchen to work, it would have to be based on the correct interpretation of Nagarjuna and Chandrakirti as explained by Shantideva, Atisha and Je Tsongkhapa.

Nonsense.The view that is in the minority on the interpretation of Nagarjuna and Chadrakirti is most definitely Tsongkhapa's.Gorampa's refutation of Tsongkhapa in Freedom From Extremes is devastating. No wonder the Gelug political authority of central Tibet had the text banned.

conebeckham wrote:Well...Ju Mipham, certainly, and I believe Gorampa as well, did not obviate Nonconceptual wisdom. I don't believe Tsong Khapa did either. But I think it is Tsong Khapa and his followers alone who claimed that Ultimate Realization can be an object of knowledge to a conceptual mind.

conebeckham,

Yes, the ultimate realization can be an object of knowledge to a conceptual mind, and that's how it has to start. It begins with inferential cognition but later it becomes direct, non-conceptual wisdom through familiarity, so there's no contradiction.

Nonsense again.Read the original texts and you will find that this interpretation is unorthodox at the very least.That doesn't necessarily diminish its effectiveness for individuals of certain leanings etc. but to assert that it is an absolute goes way too far.

narraboth wrote:Dzogchen masters do not look down upon Nagajurna/chandrakirti's view; it's explained in Ju Minpham's works. Many masters have indicated that they are actually not two unrelated views.

Ju Mipham sided with Gorampa and interpreted Nagarjuna and Chandrakirti's works incorrectly. For Dzogchen to work, it would have to be based on the correct interpretation of Nagarjuna and Chandrakirti as explained by Shantideva, Atisha and Je Tsongkhapa.

Nonsense.The view that is in the minority on the interpretation of Nagarjuna and Chadrakirti is most definitely Tsongkhapa's.Gorampa's refutation of Tsongkhapa in Freedom From Extremes is devastating. No wonder the Gelug political authority of central Tibet had the text banned.

Far from being 'devastating', Gorampa's refutation is most unconvincing and is easily dismissed. He clearly doesn't understand the nature of conventional truths. Tsongkhapa's interpretation is far more convincing and satisfying, providing as it does a perfect union of conventional and ultimate truths in accordance with Nagarjuna's intention.

conebeckham, there is a danger in quoting texts, because some of the words require interpretation. For example 'free from thoughts' doesn't necessarily mean non-conceptual; it can also mean free from thoughts of inherent existence. This is also the case with 'does not exist', which should be read as 'does not exist inherently', meaning that they are not utterly non-existence but are mere appearances and mere names. This is consistent with Nagarjuna and Chandrakirti's intentions.

Chandrakirti in particular disagreed with the idea of autonomous proofs as presented by Bhavaviveka and other Madhyamika Svatantrikas as what appears to the mind depends on your ideas, karmic pre-dispositions and so forth which is why a commentary is necessary to clarify the meaning.

Nangwa wrote:Nonsense.The view that is in the minority on the interpretation of Nagarjuna and Chadrakirti is most definitely Tsongkhapa's.Gorampa's refutation of Tsongkhapa in Freedom From Extremes is devastating. No wonder the Gelug political authority of central Tibet had the text banned.

Far from being 'devastating', Gorampa's refutation is most unconvincing and is easily dismissed. He clearly doesn't understand the nature of conventional truths. Tsongkhapa's interpretation is far more convincing and satisfying, providing as it does a perfect union of conventional and ultimate truths in accordance with Nagarjuna's intention.

Whatever you say chief.The only thing that is unconvincing is that you are at all familiar with Gorampa's views, or Nagarjuna's for that matter.It sounds like your giving a sales pitch or simply regurgitating what you read in Tharpa Publications.

Like it or not, Je Tsogkhapa's main Tantric sources are Nyingma.Like it or not, about 70% of his writings are on Tantric subjects.Je Tsongkhapa was a revolutionary philosopher who had studiedevery system existing in his time, he also practiced them.His view is not sectarian, his followers... well another story.But the great monastic universities were intended for all Tibetans,not just Gelugpas.